The Covenants

by Robert Boyte Crawford Howell

Some portions of the book, as will be seen, have been recast, and a new Chapter has been added, on Infant Salvation.

Consequently the advocates of infant baptism,

driven from every other quarter, have here felt themselves safe. They affirm, and expect us to admit, that "If it does no good, it does no harm."

I thought it wrong to permit the public mind longer to remain involved in this error; and as I knew of no one who was likely soon to expose it, I determined to undertake the task myself. I have attempted, with what success my readers will judge, to show that infant baptism is far from being harmless. On the contrary, that it is one of the most calamitous evils with which the church has ever been visited.

introduced an argument which I do not believe to be logical and conclusive, a single passage of scripture which I am not persuaded is relevant, nor an authority from any writer, ancient or modern, which I am not assured is justly adduced, and applicable to the subject. My sole desire is the honor of truth, and the salvation of men.

SALVATION through Jesus Christ, is according to "the determinate counsel, and foreknowledge of God1He was pleased to make known to the fathers, his purposes in this behalf, in the form of covenants,which were of different characters, and revealed at various times.

This darkness is lamentable in all its aspects, since falling short of the knowledge of these, ? "the rudiments of the doctrine of Christ," ? obscurity must necessarily rest upon the whole Gospel system. How can he who does not perceive "the first principles" of any specified science, ever become a master of that science?

But who has been enlightened? Nave they not rather "darkened counsel, by words without knowledge?" However this may be, the opinion has been created, and now prevails almost universally, that the whole subject is exceedingly abstruse, so much so indeed, as to be beyond the reach of ordinary minds. By whom now, are the covenants even studied, independently of some recognized guide, apart from the Scriptures?

The adherents of each party, are perfectly certain that the covenants fully sustain the doctrines they advocate. They have seen them, not indeed, in the Bible, but only through the medium of some essayist of their own class. The result has necessarily been a. perplexity, and confusion almost hopeless.

In the investigation upon which we are now entering, I shall in the outset, direct your attention to "the covenant of works," the breach of which made all the others necessary. It stands by itself, and will beso treated.

I shall then consider the threemanifestations of the covenant of the law; the first of which, made with Abraham, constituted his descendants a separate nation, and gave them as the place of their residence until

It will then at once be apparent that the former three covenants were directin their reference to Christ, and were substantially onecovenant,made known in the gospel, as "the new and everlasting covenant;" and that the latterthreewere indirectin their reference to Christ. Together formed the oldcovenant, and when Messiah came, and his claims were fully established, were consummated and superceded by the gospel, which is their perfect developement.

Howell's federal theology, development from the eternal covenant to old covenant and new covenant. similar to 1689 federalism (see 1689 LBC 7.3)

delight.And as you thus see more and more of the goodness, and grace of God, his word will become to your heart increasingly precious.

Brought into being, and gloriously endowed by the power of God, and for his own holy, and sovereign purposes, our first parents were necessarily created under the government of appropriate laws, and therefore in covenant with their Maker. No fact is more plain and certain, than that nothing can exist in any department of the universe, whether physical, mental, moral, or spiritual, without an appropriate government by which it may be directed. The laws which governed man have been called, and properly, thecovenantofworks.

if you invest with the technicality of a mere human bargain, you err inevitably. A covenant, as that word occurs in the sacred oracles, describes, in some places, an appointment, or law; in others a command, or a promise; and frequently an arrangement, a constitution, a dispensation. But in many instances, as in that of the covenant now to be considered, and in several others hereafter to occupy your attention, the word is not employed at all in connexion with the transaction. The facts in the case alone, determine whether what is done amounts legitimately to a covenant. In its gospelapplication a covenant is "A settlement, or an establishment of things, wherein by means of a Mediator, God reconciles men to himself, and takes them into a friendly relation as his own peculiar people; stipulates for them blessings, and privileges, and gives them his laws, and ordinances, as the rule of their obedience, and the means of their intercourse with him." Such I understand to be a covenant in its ordinarysense, and especially in its scripturalacceptation.

Howell on the disctinction between a biblical covenant and a human contract

No part of a covenant therefore, in its proper sense, is wanting. And it is further to be observed that its great principles were not only outwardly proclaimed, they also written in the consciences of men, as they were upon that of all other intelligences; and that they necessarily bind them all alike to the throne of Jehovah.

"These having not the [written] law, are a law unto themselves, who show the law written in their hearts, their conscience also bearing witness, and their thoughts meanwhile accusing, or else excusing one another."5Carried out in its principles, this is the covenant that governs all the relations between man and man, and between man and his Maker.

7In its nature, it is an exact reflection of the moral perfections of God, and its observance is the highest distinction of which man is capable. The covenant of works demanded as its conditions, perfect obedience.

The state of the heart was of primary consideration. The covenant claimed to govern not the conduct alone, but also, then as now, the powers of the inner man. "God is a Spirit, and they that worship him, must worship him in spirit and in truth."8"The whole heart must be in perfect submission, uninterrupted by a single insurgent feeling. A purity of character must be maintained, uncontaminated by a single spot. A zeal and devotion must be preserved, unrelaxing in a single purpose."

The covenant of works was in its nature fitted, and designed to give, and did give uninterrupted happiness, as long as its requisitions were observed. This is true throughout the whole moral universe of God.

covenant of works promised blessedness and happiness (eternal joy).

All its blessings instantly cease. Transgression turns them all aside, and converts them into so many fountains of wretchedness and woe! And man, alas, became a. transgressor, and, incurred the penalty.

11Miserable and hopeless beings! How can they escape? The covenant provides no Mediator, nor any other method of restoration to the purity which is now lost. Between the blessing of obedience, and the curse of disobedience, there is no middle ground. "The soul that sinneth, it shall die."12Nor does this inevitable result arise from a mere arbitrary decision on the part of God, but from the very nature of that justice, and holiness, and truth, without which the moral world would be but a horrid mass of confusion and destruction. The law of gravitation for example, is essential to the existence of the physical universe. Remove this law, and all the "fair fabric" we behold, would be instantly dissolved. Place yourself in opposition to this law, in itself so wise and benevolent, and you are in a moment crushed and destroyed by its force. So as to the laws of health. Obey them and all is well. Habitually violate them, and you destroy your life. Thus the covenant secured to our first parents, while obeyed, holiness, and happiness, and life. Transgressed, it overwhelmed them in guilt, and misery, and death.

destruction brought by Adam's sin as our federal head.

The violation of the covenant did not cancel his obligations still to obey all its requirements. Whatever disabilities may have been incurred by the transgression, and especially by the consequent depravity of human nature, our relations to the law were not thereby changed. Are those who transgress the laws of our country thereby absolved from the penalty denounced against future obedience? Surely not. Are the loss of the inclination, and even the ability, when it is a consequence of previous sin, a sufficient apology for not complying with the demands of justice; and truth, to the utmost practicable extent? A drunkard may have no wish, and he may have lost much of his power, to keep sober. Is it, therefore, no sin for him to be drunken? No such principle obtains in any equitable human government. Nor does it in the government of God.13

man fallen in Adam still owes God perfect obedience to his law.

By its violation, that guard was removed, and all was lost. They stood before God, guilty and ruined! And so, for any thing man can do, they, and their posterity must stand forever. It is a characteristic inherent in the very nature of justice, that once a man is an offender, he can never afterwards be by the same law, pronounced innocent of crime. He may have been pure up to that hour; he may be pure ever after; he may weep perpetual tears of penitence over his crime; but he is an offender still, and if justice is permitted to speak, she will pronounce him guilty. This is true of human laws; and how much more of the laws of God! Such

Man’s guilt and sin after adam’s breach of the covenant of works as our federal head.

The first announcement of a Deliverer for man, from the horrible position in which sin had placed him, was made in Eden, immediately after the fall, by God himself. It was addressed, in the presence of our first parents, to the malicious tempter. "I will put enmity," said he, "between thee, and the woman; and between thy seed, and her seed. It shall bruise thy head; and thou shalt bruise his heel."1May this declaration be accounted, and received, in any proper and correct sense, as acovenant?Why I ask, may it not? It was a stipulation, a promise, a declaration of the divine purpose, an appointment.

Covenant of grace (called the “Edenic covenant” by RBC Howell), first promise of the Gospel (Genesis 3:15) after Adam’s breach of the covenant of works.

If the definition of a word may be properly substituted for the word itself, and that it may, no one will dispute, then is it shown by the exposition of the former chapter, that this announcement is unquestionably a covenant in the highest sense of that term. It contained within itself, a promise of Messiah, with a declaration as to the humanity of his nature, and as to the manner in which having his own heel, or humanity bruised, but at the same time, bruising the head, or overthrowing the power of Satan, he would achieve the redemption of men. That our first parents, and all the primitive saints fully so understood it, there can reasonably be no doubt. That your mind may be still more deeply impressed with these facts, let the whole passage in which this covenant occurs, be repeated.

Genesis 3:15 has all the substance and parts of a covenant although the word “covenant” is not used in the text.

I do not allege that it has been seriously misunderstood. There has in regard to it, been in every age, a remarkable unity of opinion. But that by Biblical Interpreters generally, it has not been properly estimated, is to me most evident. Some of our most popular divines speak of it as "obscurely intimating a Saviour;" others as "giving faint intimations of the divine goodness;" and even those who have attributed to it the highest importance, have not felt its full force and magnitude. Did it indeed, but "obscurely hint" a Saviour? Did it give forth of him "faintintimations" only? It was in truth, nothing less than the glorious "dawning of the gospel" day upon our world.

Neglect by exegetes in interpreting Genesis 3:15 that argue for only a “faint allusion” to the Messiah in the text.

Nor is this exposition peculiar to christians. The JewishRabbies, as is well known, understood the covenant in the same sense. Speaking of it the Targum of Jerusalem says:- "There will be a remedy for man, but not for the serpent, but he shall wound his heel, at the end of the days of the king Messiah." The Targum of Jonathan, and numerous other Hebrew authorities, say substantially the same thing. They assert that "The seed of the woman is Messiah."

Messianic interpretations of Genesis 3:15 in the Jewish Aramaic Targums affirm that it refers to Christ.

This peculiar relation of the covenant has also another excellency. It serves to reveal to us one at least, of the most precious truths in the divine word. It apprises us that the declaration of a Deliverer was made to man, before the sentence was pronounced which overwhelmed him with the consequences of his sins. He stood before his Creator a transgressor, criminal, ashamed, but still stout and unsubdued. He was not yet formally condemned. The sorrow, and suffering, anddeath, he had incurred, were withheld. They had not descended upon him. How full of kindness were these dealings of God! The remedy was thus made known, that man might not be utterly crushed by the blow. Then, and not till then, the curse came upon him.

Covenant promise of the Gospel given to Adam as our federal head as hope before he is condemned for breaching the covenant of works so as to not leave him destitute and condemned by God without a remedy or hope of salvation.

How full of instruction are these facts! I may say, adopting the quaint language of Henry:11"These coats of skin had a significancy. The beasts whose skins they were, must be slain; slain before their eyes; to show them [our first parents] what death is;" "that they may see themselves as mortal, and dying." "They were slain not for food, but for sacrifice, to typify the great sacrifice which in the latter end of the world, should be offered for all. Thus the first thing that diedwas a sacrifice, or Christina figure;" a representation of "the woman?s seed," whose heel was to be bruised, or who was to suffer death for the sins of men." "These sacrifices," he continues, "were divided between God and man, in token of reconciliation; the flesh to be offered to God, a whole burnt offering; the skins given to man for clothing; signifying that Jesus Christ having offered himself to God a sacrifice of a sweet smelling savor, we are to clothe ourselves with his righteousness as with a garment, that the shame of our nakedness may not appear." Such were the explanations given in the forms of worship instituted in the beginning of the world, of the character and work of the Redeemer promised in the covenant.

Matthew Henry comments on the typological nature of the animal sacrifice for Adam and Eve pointing to Christ.

Yet it is said, that "By faithAbel offered unto God, a more excellent sacrifice than Cain, by which he obtained witness that he was righteous, God testifying of his gift; and by it he being dead, yet speaketh." Also that, "By faithEnoch was translated, that he should not see death; and be was not found, because God had translated him; for before his translation he had this testimony, that he pleased God."12Similar statements are true of Noah, and many more, who lived during that age. But what did they all believe? Than those contained in this covenant there were no other promises, no other divine declarations whatever. Their faith must therefore hare been predicated alone upon the divine declarations, and promises made in the covenant now under consideration.

Faith of the antediluvians was in the promise of the Gospel (Genesis 3:15), the covenant of grace or edenic covenant since it was the only promise revealed to them at that time.

It taught them that the great Deliverer promised, was to be, not an angel, not any being of another race, but their brother; "the seed of the woman." And such truly was he. For "Both he that sanctified, and they who are sanctified, are all of one, for which cause he is not ashamed to call them brethren." And since "the children" of men, "are partakers of flesh and blood, he also himself likewise, took part of the same." "He took not on him the nature of angel;" but "the seed of Abraham," because "in all things it behoved him to be made like unto his brethren, that he might be a merciful and faithful High Priest in things pertaining to God, to make reconciliation for the sins of the people."13And yet more. They learned from it, that the Messiah promised, was to be" the seed of the woman" peculiarly; that is, of the woman only; in other words, as to his human nature, that he was to be the son of a virgin.

Howell draws from Genesis 3:15 and later biblical texts that the Messiah must be fully man and born of a virgin because Adam brought the covenant curse the Messiah must be man to remedy Adam’s covenant curse.

They were further instructed by this covenant, that Messiah was to accomplish the work of redemption through suffering. To Satan Jehovah said, "Thou shalt bruise his heel." And in all parts of the word of God, but especially in the New Testament, this great truth is perpetually kept before our eyes. "It became him, for whom are all things, and by whom are all things, in bringing many sons unto glory, to make the captain of their salvation perfect through suffering."

Genesis 3:15 predicts the sufferings and glory of the Messiah. He will be bruised by the serpent, but he will be victorious in the work of redemption.

They were also here distinctly taught that Messiah, in his mission upon earth, would achieve a glorious conquest over all the powers of darkness. And blessed be God, he has effectually "bruised the head" of the great enemy. For this purpose the Son of man was manifested, that he might destroy the works of the devil."17By his sufferings "He hath abolished death, and brought life and immortality to light through the gospel."18And ultimately being "lifted up from the earth," he" will draw all men unto him.19All sin will at last be blotted out, and Jesus will reign over the whole earth.

That Christ would conquer death and all darkness is also prophesied in Genesis 3:15

We have now seen that the announcement in Eden of a Deliverer for man, was a promise of Christ, and that this promise was a covenant in the highest and most exalted sense; that the nature and work of Messiah was further explained in the forms of worship then, instituted; that the influence of this covenant upon the faith and piety of the early patriarchs, and of all the saints up to the days of Abraham was of the most elevated character; and that it taught them that Christ was to be their, and our brother, that he was to be the son of a virgin, that the work of redemption was to be accomplished by him through suffering, and that by his mission into our world he would achieve a glorious conquest over all the powers of darkness, and ultimately "fill the whole earth with the knowledge of the glory of God, as the waters covers the sea."

Summary of Howell’s three points of the edenic covenant/covenant of grace: 1. Messiah must come as a mediator, as man and virgin born 2. Messiah must suffer before entering into glory 3. Messiah will conquer all the forces of evil.

It was impossible in the nature of things, that he should not foresee the defection, and fall of our race. All the events which mark the history of the universe, were necessarily before the omniscient mind, ere the existence of our world. Jehovah beheld and pitied our miseries, and moved by infinite grace, he determined to provide the means for our deliverance and salvation. This he was pleased to do in thecovenantofredemption,now to be considered.

The fall of Adam in the garden presupposes that God has an eternal plan of redemption for man which points us to the covenant of redemption.

The character of a "Surety,"for example, given to the Saviour in the divine oracles, necessarily involves the covenant, since the least that can be said of that relation, is that he who bears it, is constituted the representative of others, and thereby comes under an engagement to fulfill certain obligations in their name, and for their benefit. And when about to offer up his own life upon the cross, he said, "Lo I come to do thy will, O God." But how could this fearful sacrifice have been known to be the will of God, had he not previously so declared it? The prophets abound in declarations affirmative of the covenant of redemption. To Messiah the Father said, "I the Lord have called thee," "and will give thee for a covenant of the people; for a light of the Gentiles; to open the blind eyes; to bring out the prisoners from the prison; and them that sit in darkness from the prison house." And again, "Thus saith the Lord," "Iwill give thee for a covenant of the people." But more fully, he says of him:- "If his soul" - (I follow the version of Lowth) ? "shall be a propitiary sacrifice, he shall prolong their days, and the gracious purpose of Jehovah shall prosper in his hands. Of the travail of his soul he shall see" [the fruit] ? "and be satisfied. By the knowledge of him, shall my servant justify many, for the punishment of their iniquities shall he bear. Therefore will I distribute to him the many for his portion; and the mighty people shall he share for his spoil, because...

Howell on both ant and OT texts showing Christ is a surety for his people and that the substance of the covenant of redemption is prophesied throughout the Bible.

The covenant of redemption was, therefore, brought into being before the creation of the world.

Covenant of redemption precedes creation which reflects God’s eternal plan of salvation rooted in His eternal decree.

men.The plan, however, by which these results were to be gained, must necessarily be such as would, at the same time, glorify the purity and justice and honor alike, of all the persons of the adorable Trinity. Any arrangement which would fail of these ends, it is impossible he could have devised or approved. Had man been restored to happiness without meeting these demands, God, the Father, the Son, and the Holy Ghost, would have been dishonored. It was the design of the covenant, therefore, to bring into perfect harmony the salvation of men, and the glory of God.

The plan of the covenant of grace is to bring glory to the Triune God of Scripture by saving sinners

None but a divine person could do this, who joining himself to our nature, could bear Almighty wrath, and "magnify the law" by a perfect obedience. Angels could not, for the same reasons, have been parties to this covenant. They excel men in the spirituality of their essence, and the extent of their powers. Still, like men, their nature is too limited. And, besides, they belong to another class of beings, who never could, either by incarnation, or in any other manner, become so related to us as to accomplish the design proposed. Who then were the parties covenanting? They were, I answer, the same who in the beginning said, "Let usmake man in ourimage, and after ourlikeness." They were God,as he has made himself known to us, in the exalted persons of the Father, the Son,and the HolyGhost.Truly, "The Lord our God is one Lord," and "besides him there is no other." But it is equally true that, for the purpose of redeeming us, he has revealed himself in the form of a glorious Trinity, all the persons of whom are "the same in essence, and equalin divine properties." To one of these sin was in every sense as offensive as to another. The honor of each was alike engaged to demand its rebuke and punishment. The concurrence of all was, therefore, alike necessary to any expedient by which the penalty might be averted from those by whom sin should be committed.

The covenant of redemption is an intra-trinitarian covenant between the Father, Son, and Holy Ghost from eternity. No other parties existed who could have participated in the covenant.